rukmiNIshavijaya-Canto12

shrI rukmaNISha vijaya, Canto 12, Synopsis

After slaying Kamsa, Krishna enthroned Ugrasena, Kamsa's father as the

king of the Yaadhavas & assured him that Himself, Balarama & others

would be serving him as faithful servants. Then he released his

parents, Vasudeva & Devaki from imprisonment. They on their part become

immensely delighted & sung His glories.

Thereafter, Vasudeva prepared to celebrate the upanayana ceremony of

both Krishna & Balaraama. All sages assembled there to witness that

unique occasion. After the ceremonly, both of them went to preceptor

Saandipi for education. Within sixty four days, they fully learnt the

sixt four arts. On the completion of education, Krishna asked about the

fee to be paid to the preceptor. The latter asked Krishna to bring back

his son who had been dead. Krishna went to the sea & killed a demon

named Sankha & obtained the conch named Panchjanya. From there, He went

to Yama's abode & blew His couch. Yama was pleased to have Krishna's

vision; he handed over Sandipi's son to Krishna who took him to his

father, who received him with pleasure. Then Krishna returned to

MAdhura & stayed there imparting useful counsel to king Ugrasena who

cultivated full reverence to Krishna.

thatha: sadhasyugrasEnamAhUya madhurApathi:

yadhUmAmadhipam chakre mudhA praNathavathsala:

[1]

After the death of Kamsa, Sri Krishna, the lord of Mathura who loves

theose bowing to Him called with joy Ugrasena (father of Kamsa) into the

assembly & made him the king of the Yadhus.

rAjyam me thava shAsthramEva niyamA: sEnA thithikShAnganA nithyam

bhakthivirakthidhainyashamanajJnyAnAdhilAbhO dhanam

machchrOthrAnthikasangathe thava yadhOdhAre raphurachchAmare chathram

muRnikRutha bhavAthapahara hasthAravindham thava

[2]

Ugrasena addresses Sri Krishna thus:

O Krishna! My kingdom is the spiritual knowledge of Your greatness.

The Vaisnava vows of fasting on ekadasi & others are the army.

Forbearance (which causes happiness) is the woman. Wealth consists in

the acquisition of knowledge promoting always devotion to God,

detachment & the removed of misery. The shinning cAmaras are the group

of your fame that reaches my ears. The white umbrella is your lotus

like hand that is kept on my head & that removes the cycle of births &

deaths.

thvathkShethram mama dhuRgamARyakaruNA vaRma thvadhamgridhvajAsaktha:

soumyamanOraThO mama raThashchandhAmsyamandhA hayA:

prANa: sAraThirAyudham thvadhabhidhA jEya: kalisthadhbhatA: Shat thEShAm

nagarI cha samsRuthiraThO labhyA vimukthi: purI

[3]

O auspisious Krishna! My fort is your holy place. My armour is the

kindness of the venerable preceptors. The chariot is my desire that is

associated with Your Feet having a standard. The vedas are the swifting

running horses. Mukhyaprana is the charioteer. Your (holy) name is the

weapon. Kali is the foe fit to be conquered. His servants are the six

foes (such as passion, anger, greed, arrogance, delusion & envy). The

cycle of births & deaths is the town of those foes. After conquering

them, the town of liberation (Vaikunta) can be reached

N. B. The king protected by a fort is not afraid of his enemies. Even

so, there is no fear to Ugrasena who living in Krishna's Mathura,

acquires good learning. Just as a soldier wearing an armour is not hurt

by the arrows of the foes, so also Ugrasena having the kindness of the

preceptor is free from anger, greed, etc... Like the trained horses

taking the rider along the right path, the Vedas studied carefully &

properly by Ugrasena enable him to tread the right path of dharma. Like

a charioteer guiding properly the horses, Mukhyaprana guides his mind &

heart through the correct interpretations of the vedas in his bhaasyas &

others. The chanting of the holy name of Krishna destroys like a weapon

the cycle of births & deaths which is the city of the servants of Kali

(such as passion) anger, greed, etc who are the six foes of a man.

yaThA thvam sathatham pURNa: sAmrAjya nEchChasi prabhO

thaThA thvathsEvayA pURNA vayamapyabjalOchana

[4]

O, Lord Krishna having lotus like eyes! You who are by nature full of

things (perfect) do not at any time desire the rulership of empire. So,

also even we who have all our desires fulfilled by serving you do not

want kingdom.

yE thvAm shAsthravichAravisthRuthadhiya: shrEyaskaram shrIkara sEvanthe

pulakAngithAngamudhithaprEmAshrudhArAdharA:

thEShAm naihikasampadhasthi vidhuShAmithyajJnyagItham kaThAm

nAThOthmUlayithum karOmi gadhitham na syAnmadhO me hRudhi

[5]

The ignoramuses say that there is no wordly wealth to those wise men who

serve you, the giver of moksha & worldly wealth, with their intellect

making vast researches in the sAsthras, with their bodies horripilated &

eyes shedding tears of joy. O Lord! in order to undermine their well

known statement, I shall act according to your word to be the ruler of

the realm if only you are pleased to make me void of the infatuation of

having become a King.

ugrasEnam yadhupathim chakre chakradhara: kila

yadhumAthrAdhipathyEna thasya vishvEshvrasya kim

[6]

Sri Krishna (the wielder of the discus) made Ugrasena the king of the

yadhus. Oh, what use is the lordship of the kingdom of the yadhus to

that Krishna who is the lord of the universe?

sa KRuShNa: kamsavidhvamsI thathputhre thanmahIm dhadhou

parARThaikaphala: sAkShAthpurANapurushO hyasou

[7]

Sri Krishna who slew Kamsa gave his (Kamsa's)kingdom to Ugrasena

(Kamsa's father). This Krishna who has the benefit of others as the

sole fruit is verily the Ancient Person (Lord Narayana).

thvadhukthikAriNa: saRvE vayamithyabravIdhdhari:

bhakthamAthrokthakaRthusthathkimapURvam kRupAmbudhE:

[8]

Krishna said "we (Balaraama, myself & others) are all the executors of

your words. Is this anything new to Krishna, the ocean of kindness, who

does only what His devotees say?

(refer to the Bhaaghavatha 10-45-14)

sEnAmadhyagathA rAjan vayamithyAha mAdhava:

vishvamadhyagathasyAsya sEnAntha: kim nu dhuShaNam

[9]

Sri Krishna said "O King, we are all in the midst of your army. Is this

fact a blot on Him who is the indweller of all things (such as the

minute particles of atoms, grass, etc) in the world?

vakram saRvamavakrayathvanudhinam kubjAthanUjjRumbhakO mallAnAm

layakRudhdhanOthu sa ripUnkamsasya himsAkara:

bandhUn bandhakarAnviyOjayathu mE ramyAm dhuram mAdhura:

sandhadhyAdhvarirantharangavibhavam rangasThalIranjaka:

[10]

May Sri Krishna who straightened the crooked body of Trivakra divert the

group of all my sense organs which go astray daily in the right path of

virtue. May He, the killer of the wrestlers, kill my foes! May He who

put to death Kamsa for havign bound his kith & kin (parents of Krishna)

slay such relations of mine as will bind their kinsmen! May Sri

Krishna, the sweet lord of the city of Mathuraa, give me the pleasant

burden of commenting upon the various shastras! May Sri Krishna who

adorned the stage of the wrestlers give me the riches of purity &

others.

mathurA mathurA yena samabhUthsamabhUjJithA

smaratha smarathAtham tham mahathAmahathARThadham

[11]

The sweet town of Mathura came to be without an equal (and a superior).

Remember such Krishna, the father of Cupid, who confers the eternal moksha

on the jnanis.

kRuShNOdhAravihArakhaShtithamalam yasyAm jalam mangalam

thathpAdhAmbujalakShmalakShyavibhavA dhanyasThalI yathsThalI

yadhgEhAni kRuthaspRuhANi ramayA nithyam svabhaRthu: sThithE: dhadhyAthsA

mathurA purI shubhakarI shreyAmsi bhUyAmsi na:

[12]

The water in the city of Mathuraa was rid of its impurity & became

auspicious on account of Krishna's eminent sporting in it. The place became

sacred & acquired visible prosperity on account of the marks of His lotus

like feet. In the houses of Mathuraa, Sri Lakshmi always desired to stay

with her lord. May such an auspicious town of Mathuraa give me abundant

happiness always.

jagathpithrATha pitharou mRudhubhAShaNapURvakam

nathou na thou puthrabudhdhim chakrathushchakriNIshvare

[13]

The parents (Vasudeva & Devaki) who were saluted by Sri Krishna (the father

of the universe) with soft words did not entertain the thought of Him as

their son (as they had seen Him with four hands, etc., at the time of

incarnation & did not embrace Him.

vimuchya nigadAdhIsha: smithavakra: priyam vadhan

kRuthasnEhOTha nigadam mAyAmayamayOjayath

[14]

Lord Krishna released His parents from bondage. Afterwards, with a smiling

face & speaking pleasing words of affection (such as mother & father), He

bound them with the bondage of delusion (that He was their son).

aTha dhaRmapaThAdhyakShO jagadhE jagadhEkarAt

vARThayAham bhavathputhrO yashchakAra na vAm hitham

[15]

Afterwards, Sri Krishna, the lord of the path of righteousness (i.e. one

who knows how to behave in the world with elders) & the lord of the

universe, told His parents (thus): ' I have not done anything good (such

as protecting & looking after you etc.,) to you, I am your son as per the

worlds of the people (implying thereby that He is not really their son.

saRvam thAtha kRutham thvayA yadhudhitham prIthyAsmadhOyAnvaye yenEdham

thilakIbabhUva hi kulam kIRthishcha me visthRuthA

yEnAnEkakhalAnnihathya balina kamsam cha vamshadhruham bandhagrathThirayam

vyayOji dhayayA kim kim kRutham na thvayA

[16]

'O Child! everything has been done by you. It is for this reason that you

were born with love in our family. This yadu clan became the ornament of

the whole world. My fame has spread everywhere. By killing many demons

(such as Poothana & others) & also the mighty Kamsa, the traitor to our

family, you kindly removed these fetters. What is not done by you?"

ambA tham parirabhya phullakarasanmAlyena thayARchanam nEthrAnandhajalEna

sinchanamurOjOdhyathparOdhArayA

naivEdhyam cha nivEdhya vIkShaNalasannIrAjanam shObhanam

bhAvisvIRyAvamukthikalpalathikAbIjam nijam niRmamE

[17]

The mother Devaki performed the worship of htat Krishna by embracing Him &

with the good garland of blown floweres in the form of her hands & she

performed the (holy) act of baghing Him with tears of love. She offered the

food that is to be offered to the deity by means of the milk oozing from

her breasts. She offered the auspicious lustrous waving of the lamps by

means of her good glances. Thus, she sowed the seed of the Kalpavrksha tree

in the form of her future eternal liberation.

vrajE gRuhasThOchitharamyalIlA: prachakrathuRyou samamanganAbhi:

aThOpanIthou vidhinOpanIthou suthou vithEnE kila shUrasUnu:

[18]

In Gokula, Balarama & Krishna did delightful sports suitable to those

leading the lives of householders in the company of the gopikas.

Afterwards, Vasudheva (son of Sura) performed the sacred thread ceremony of

Balarama & Krishna who have come to him by good luck.

munaya upayayuRmahEkShaNOthsukA dhRuthaniyamA: kila saRvatha: samEthA:

janimiva parihaRthumuktharathra hayupanayanAdhinidhAnamApthakAmA:

[19]

The sages who were eager to see the great festival of thread ceremony, who

were observing vows & who had all their desires fulfilled came there. It

seemed as though they came togethe from all sides to get rid of the birth

which is the cause of their future performance of thread ceremony.

vAdhyAni nEdhuRmunayashcha manthrAnuchchArayantha: saha bandhivandhai:

vRundhArakANAm sthuthayascha ramyagandhaRvagIthaissaha nAkilOkE

[20]

Musical instruments & the sages uttering Vedic hymns sounded along with the

paragyrists. In the world of the gods, the laudatory chants of the gods

sounded along with the delightful music of the gandharvas.

naaryaH samastaa nayanotsavam tam raktaakshataiH raagayutaa mukundam

avaakiramstatparirambhaNotkaa kubjaa durantaam druvamaapa chintaam

[21]

All the ladies have love for Sri Krishna who was a feast to their eyes

showered red particles of rice on Him (to show their love under the pretext

of blessing Him). The hunch backed Trivakra who was vey eager in the

embracing of that Krishna felt endless anxiety (as she could not do so with

a celibate). It is indeed certain.

ambaayaaH pitura~nchataamapi sataam satpramadaamoShamam sambadhdam vishadam

gale triguNitam yaj~nopaviitam tayoH

reje tadvilasadguNairbahuguNairantargariShTham trayam stotR^istavyatayaa

tadaakshrayayutam svachCham shrutiinaamiva

[22]

The sacred thread of both Balaraama & Krishna was like the rope of the

genuine affection of the three persons mother devaki, father Vasudeva & the

virtuous people who worshipped them both. It was put on the necks of both.

It was a pure & white triplet thread each of which was of three folds.

Moreover, it shone like the manifold attributes gunas) like knowledge,

bliss, etc of Sri Krishna. It was so firm that those who speak of the

attributelessness of Sri Krishna (with the help of bad logic) cannot come by

it. It was clearly like the three vedas which referred Balarama as a

praiser & Krishna as the praised, which are without an author & which are

free from human flaws.

lokam vidambayitumevamihopaniitaH satyam kariShyati harirmadapatyavaamChaam

ittham prahR^iShTahR^idivaagnirasou vishaN^ko jajvaala yajvivaramantra

hutairhavirbhiH

[23]

Sri Krishna who underwent the sacred thread ceremony only to imitate the

people of the world, will render true my desire of having sixteen thousand

sons. As thouth having a mind pleased thus, the sacrificial fire shot up

brightly with confidence from the oblations offered by the excellent rtviks

with religious hymns.

(N. B. The Puraana says that the sixteen thousand sons of fire became

maidens after observing penance in order to have Him as their husband).

aachaaryaH sakalavide puraaNapuMse gaayatriimanumadishanmametthamuuhaH

tadvyaajaattava guNachintakaaya mahyam sadbuddim disha dayayetyasou yayaache

[24]

Gargaacaarya imparted to the omnisicient & primeval person Sri Krishna the

sacred gaayathri hymn. Under the pretext of this initiation, he prayed to

Him to confer kindly good knowledge on him who meditates on His good

attributes.

itaH param shroutapathasthithoyam na yaati gopaalakavaalaliilaam

itiiva shouriHsahadakshiNaabhirdadau mudaa gaaH subhagaaH munibhyaH

[25]

Hereafter this Krishna who follows the path ordained by the vedas (such as

staying in Gurukula etc) will not do such work as tending the cows, etc.,

like the other cowherdboys'. Thinking thus, Vasudeva (son of Surasena) gave

happily beautiful cows along with the dakshinaas (fees given at the end of

religious ceremonies) to the sages.

yaj~nopaviithojvalakaNThadeshaH kRuShNaajinashriirmunisan~ghamaanyaH

praaNapraNetaa dhR^itatarkamudro dyaayan manum vyaasa ivaanvashikshat

[26]

Sri Krishna's neck was shining with the sacred thread. He was worshipped by

the host of sages. He had put on deer skin. He was doing praanaayaama

(breath control such as Kumbhaka, pooraka & recaka) & had the seal of

knowledge & He was uttering gaayatri hymn. He appeared at that time like

Sri Vedavyasa who was worshipped by the group of sages, who wore the sacred

thread (and matted locks) who had the seal of knowledge, who had worn deer

skin & who taught Mukhyaprana (Sri Madhva) the right spiritual knowledge.

dine dine.agnou samido juhaava tathaa shrutiinaam jananiim jajaapa

svakukshipuutau na ratirhi kasya nijaanubhaavasmaraNotsave cha

[27]

Sri Krishna was offering the fire sticks in the fire everyday (and the

offering would reach Him only). Likewise, He was meditating on the sacred

gayatri which is the mother of the vedas (which proclaim His greatness).

Who does not have the desire to fill his belly & to remember his greatness?

(=everyone is interested in the thing that does him good).

tam brahmaacharyavratadhuryamaaryaaH samdhR^ishya hR^iShTaaH

paramabdhiputrii

vakshaHsthalasthaa trapayaakulaasiidabhyarthyamaanau cha dineshavahnii

[28]

On seeing that Sri Krishna who was observing the vows of celibacy the

venerable brahmins (such as Vasudeva & others) were happy. Only Sri

Lakshmi- who was on His chest felt unhappy due to bashfulness (as He was a

celibate). Even the sun god & fire god who were prayed to (for long life &

health) by Him were unhappy (as they were after all His servants).

N. B. The prayer to the sun god runs thus: aayusyamteja aarogyam dehi me

havyavaahana).

gurorgR^iham sarvavidagragaNyaavupeyatustau samidhaH samarpya

bhavaan bhavaaraNyamidam chidagnaavataHparam nirdahataaditiiva

[29]

Hereafter you burn the forest of the cycle of births & deaths in the fire of

knowledge. As though saying thus, Balarama & Krishna, the best of those

knowing everything, offered the firesticks (to the preceptor Saandipani) &

went to the preceptor's house (to confer moksha on him under the pretext of

learning).

atho chathuHShaShTinaiH sa taavatkalaaH prajagraaha balashcha dhiimaan

gurostato.apyalpadinairyadaasaam sakR^itsamuchchaaraNamapyashakyam

[30]

It was not possible even for the preceptor to pronounce once the names of

the sixty four kaalas in less than sixtyfour days. That Krishna & the

intelligent Balarama comprehended in sixtyfour days these sixty four arts.

(N. B. From the Bhagavatha (10-45-33-36) we learn that the preceptor

Sandipani taught them the vedas along with the upanishads & the accessory

branches (such as Siksa, chandas, jyotisa, vyaakarana, kalpa & nirukta),

military science, dharmashastras, mimaamsa & political science along with

its six branches such as sandhi, vigraha, yaana, aasana, dvaidhibhaava &

samsraya).

gurum tato.apR^ichchhadupaayanam dishan sutam yayaache vimaliikR^itaanvayaH

muhurmuraareH sadayaavalokanaistamapyavadyaatparipaalayanniva

[31]

Afterwards, Sri Krishna who would give the preceptorial fee asked the

preceptor as to what He should giv.e The preceptor whose family had been

purified again & again by the kind looks of Sri Krishna begged Him to revive

his son as thouth to protect him also from the defect (by the kind looks of

Sri Krishna).

sutam vijaanannpi mR^ityuniitam sashaN^khadaityam vinihantukaamaH

samudramaasaadya nihatva raksho laksdyashaHsammitamApa shaN^kham

Thouth knowing that the preceptor's son had been taken away by the god of

death, Sri Krishna went to the sea with the desire of killing the demon

(panchajana of the form of conch) & obtained the conch (Pancajanya) which

was like His lustrous fame by killing Him.

sa pan~chajanadehasthaan praaNaanniShkaasya pan~cha cha

apan~chajanamaatene saakam tena payonidhim

[33]

Sri Krishna expelled the five life breaths that were in the body of the

demon PAncajana. He made the sea devoid of Pancajana.

(N. B. The sea was rid of the demon Pancajana & the demon Pancajana was rid

of the life breaths. The five life breaths are praana, apaana, samaana ,

vyaana & udhana. The figure of speech is sahokti.

yamaalayam praapya sa kambumuddhR^itam vibhuHpradadmauripudarpahaariNam

guroHsutamdehi na chediyam dashaa bhavettavaapooti nnidarshayanniva

[34]

The All prevading Sri Krishna went to the house of Yama & told him thus:

"Give me the son of (my preceptor). If not, the same fate that overtook the

demon (Panchajana) will overtake you.'' As if to indicate this, He blew the

conch that was extracted from the body of Pancajana & that would remove the

arrogance of the foes.

amuShya lakShamiishaguroH sutrasya dhruvam vimuktiH karasanN^gataabhuut

tvadaagamaatpragapi tam jihaasum vibhustvamaaj~naapayasiisha kim maam

[35]

The god of death tells Sri Krishna:

O Lord Krishna! You are the husband of Goddess Lakshmi. THe liberation of

this your preceptor's son was on hand. It is certain. I had desired to

leave him even before you arrived here. Why do you who are able command me

(your servant) thus?

itiiva tachyaagavishaN^kamaanaso yamaH samabhyarchya sutam samaadishat

alabhyataddarshanajaatasambrahmaH prahR^iShTaromaa praNamanmuharmurmuhuH

[36]

Yama who had already decided to release the son (of Saandipani) had joy &

excitement caused by seeing that unobtainable Krishna. He who was saluting

Him again & again worshipped Him well & gave away the preceptor's son.

sutam samaaniiya tatomtakaantikaatpradaaya saurirgurave svakaam puriim

upetya pitrorapi dakShiNaamiva pradarshayaamaasa nijam svavigraham

[37]

Afterwards Sri Krishna (Grandson of Surasena) brought the preceptor's son

from Yama & restored him to His preceptor. After going to His town

(Mathura), He revealed His own eternal form to His parents (Vasudeva &

Devaki) as the preceptorial fee by His sight.

raajadhaanii jayati saa bhojav^iShNyandhakAashritaa

raajaraajapadatraataa raajaa yatra ramaapatiH

[38]

The town of Mathura of which Sri Krishna (husband of Ramaa) who protects the

post of Kubera (=who is the king even of Kubera) is the king & which is

resorted to by bhojas, vrsnis & andhakas is victorious.

ugraseno vijayate svargibhigirtavaibhavaH

agresaraa yadvajinyaamugraa raamaadayo dviShaam

[39]

In the army of Ugrasena, Balarama & others who are a terror to the foes are

the leaders & so Ugrasena bears an appropriate name. His glory is praised

by the gods & so he is eminent.

hR^idayaj~naa raajaniiteH sabhaayaam shaarN^gadhanvana:

mantriNo mantratantraj~na mantrayantiitthamanvaham

[40]

The ministers who know the secrets of the principles of political science

(such as the six qualities & the four (expedients) confer thus daily in the

assembly of Sri Krishna (who wields the saaranga bow).

(N. B) The six Qualities are enumerated in the following verse. (to be

contd)

sandhim cha vigraham chaiva yaanam aasanameva cha

dvaidhiibhaavam samshrayam cha ShatguNaaH kavayo viduH

[41]

(Techniques regarding peace treaties, warfare, expedition, encampment,

spreading sedition & disarray among the ranks of the foes & consolidation of

alliance.)

The four expeditions are: saama, daana, bheda & danda).

raNe yadaaj~naasharashankichittaa bhaTaaH paraavR^ithya na lakShayanti

jayaaN^ganaam vaa spR^ishanthi raajaa vijayii sa eva

[42]

Only that king is a victorious king who knows the plan of the enemy from the

spy, who keeps in readiness the equipments of war (such as horses, chariots

etcc.,) & who has a moat & others (such as rampart etc) that cannot be

crossed by the enemy. Any other king without these canot be victorious.

svasaMsadi paudajaneShu mantrivareShu niityaagamatachvavitsu

vichaarya kuryaadviShataamupaayairmitho vibhedam sukhabhaak sa bhuupaH

[43]

That king is a happy king who, after conferring with the eminent ministers

in his court who know the past events & the essence of political science,

brings about mutual rift cleverly in the ranks of the foes.

utsaahasangataa niitiHsuute naravarochitau

kiirtiprataapou raajendra tatraalasyam pratiipakR^it

[44]

O, the best of kings (Ugrasena)! the policy coupled with enthusiasm (to

conquer in all the directions) produce fame & valor suitable to a king (like

the union of the male & female produces an off spring). If there is any

lethargy in this matter, it will produce a contrary result.

(N.B. Here the poet has used some words skillfully to convey the truth. The

union of niti (femine gender) & utsaaha (masculine) produces Kirti (fem) &

prataapa (masc). The union of niti (fem with aalasya (neuter) yields no

result.

saamaadyupaayaavasaraj~naanashuunyasya shuurathaa

aamnaayaarthaaparisphuurteH samarthyamiva vaadinaH

[45]

The valor of the king who does not possess the knowledge of the timely use

of edpedients such as saama & others is as futile as the ability of the

disputant who does not recollect at the proper time the meanings of the

Vedas.

yaH sandhimukhyaamalaniitikaalamaj~naanyavij~naaya raNam vidhatte

ShaNNigrahaaNaam samayaanabhij~navaadiiva samsatsu sa yaatyakiirtin

[46]

That foolish king who makes war without being aware of the faultless policy

having Sandhi (meditation) & others is like the disputant who does not know

when to employ the six clinchers (nigrahasthaanas) in the learned assembly.

(N. B. The six qualities of sandhi, vigraha, yaana, asana, dvaidhibhaava &

aasraya are already explained under verse 40. In a debate (Kathaa) when the

proponent checks the pride of the opponent, it is described as a defeat

(nigraha). The arguments put forward to bring about the defeat are called

clingchers (nigrahasthaanas).

Sri Jayathirtha explains thus in his Pramana Paddadi

kathaayaamakhaNditaahaN^kareNa pareNa parasyaahaN^kaarakhaNdana paraajayo

nigraha iti chochyate. tannimittam

They are twentytwo in number. The six clinchers referred to here are:

Samvaada, anukti, virodha, asamgati, nyuna, adhika).

naanaaprakaarairdashadikShu shatruun yo naiva jetum yatate kShatiishaH

vataavashiibhuutadashendriyougo vratiiva naasau sukhabhakkadaapi

[47]

That king who does not at all try to conquer the foes in the ten directions

by many kinds of expedients (such as saama & others) does not obtain

happiness at any time like an ascetic who does not have the group of the ten

organs under his control.

N. B. The ten organs are the five jnaanendriyas & five karmendriyas. They

are enumerated thus: shrotram, thvak, chakshuShi, jihvaa, naasikaa, chaiva

panchamii | paayuupastham hastapaadam vaak chaiva dashamii smR^itaa ||

yatsainyakuntaaH svasapatnachintaam shaardhuuladantaa iva saadhayanti

svaraaShTrasantoShamapi svatantau tadiiyadamShTraa iva so.avaniishaH

[48]

That king is the real king the boarded darts of whose army causes worry to

the foes like the teeth of the tiger & happiness to his subjects like the

teeth of the tiger in the case of its cub.

N. B. The tiger uses the teeth to maul the prey & with the same set of

teeth carries its cub safely from one place to another.

raajanmuktho.api te baaNo nihanti dishidishyariin

guNasaN^gasyaarjavasya vamshasya hi phalam cha tat

[49]

O, King! thouth discharged, your arrow kills the foes in the ten directions

(on account of your ability). This is also the effect of the uprightness of

the bamboo, likethat of a good person, connected with the bow having a rope.

N. B. A person who is born in a good family (vamsa) & is associated with

people having good qualities. (guNaH), though deserted by his master, helps

him out of gratitude at the hour of need. An arrow that is in contact with

a bamboo (vamsa) having a rope (guna), though discharged by the master, goes

towards the foes & kills them. taadhRusha puruShaaH raaj~na saMpaadaniiyaa

iti bhaavaH

paanthaansamantaaddivase dineshaprakhyo rajanyaam rajaniishakalpaH

yastaskarebhyo.avatti duShkaraaj~naH sa eva kiirtyaiti dishaamupaantam

[50]

A king issuing stern orders protects the way farers day & night from the

thieves like the sun & the moon protecting the way farers from the thieves

during day & during night respectively. The fame of theat king alone

reaches the directions. (He becomes famous everywhere by the praises of the

people.)

nyAyaM saMgR^ihya nR^ipatiranyAyaM yastu santyajet

padepade tamanyAyaH sannamyAbhyarthayiShyate

[51]

That king who, by adopting just means (nyAya) in his dealings with his

subjects gives up injustice or others income (anyAya, will be bowed to &

requested by the people to accept their money (Ayuh)

dine dineshaprakhyo yo rAtrau rAtrIshasannibhaH

kApathebhyaH prajA rundhe sa rAjA sa vishAminaH

[52]

That king who (through punishment) prevents his subjects from going on

wicked paths like the sun during day time & like the moon at night is the

moon (giver of delight) & the sun (lord).

prAyeNa dhanavAneva jAyate kleshavAnapi

phalavAneva hi taruH kaNTakairuparudhyate

[53]

To a great extent only, the man of riches experiences difficulties (in

respect of protecting his wealth). It is only the tree having fruits that

is troubled by thorns.

kAle kAle dhanam nUnamarthibhyo vitareddi yaH

muchyate sarvaduHkhEbhyaH kaNTakebhya iva dhrumaH

[54]

That king who gives money periodically to those praying for it will be

indeed free from all troubles even as the tree yielding fruits from time to

time to those desiring for them will be indeed free from thorns.

vittaiH kIrti sharaiH sauraiH sauruam pratyaham yaH samArjayet

sa eva dhanavAnsamrADanyam manye hyaki~nchanam

[55]

He alone is the rich emperor who earns daily fame by donating money & valour

by means of arrows. I regard any other person as a poor man.

arthibhyo.arthamanAdishya yastannixipati xitau

mR^itsnAm svayOgyAmAdAya vittam bhUmyai pradattavAn

[56]

He who, without giving money to the suppliments, buries it in the earth

receives the mud suitable to him & gives money to the earth.

sarveshe bhuvi yasya bhaktiramalA naivaitadAj~nAtmake dharme vA na

ratistadAshritajane sanmAnalesho.api vA

duShTaprItiratasya niShThuragiro durmantradattashruteH sAmrAjyam

nijavamshapAMsanakR^iteH kamsasya saMsAravat

[57]

The kingship of that king who has no pure devotion on earth to Sri Hari, the

lord of all, who has no interenst in the rightousness that is of the form of

the command of Sri Hari, who does not honour even a bit those who have

resorted to Sri Hari, who befriends the wicked people, who uses hard words &

who listens to bad counsel becomes like the life & kingship of Kamsa who did

the work of destroying his own dyansty.

viShNubhaktirataM bhUpam naiva tyaxyati tatpriyA

tadveShiNi na sA sthAtumutsaheta pativratA

[58]

Sri Lakshmi (wife of Lord Vishnu) does not at all leave the king who is

devoted to Lord Vishnu. The chaste Sri Lakshmi is not interested in staying

with the haters of that Lord Vishnu (even a chaste wife does not go near the

haters of her husband).

dharmadvitIyam nR^ipatim dharmo.anyo naiva pIdayet

anyathA pratimalo.asau sAnvayaM saMhariShyati

[59]

Another dharma (Yama) cannot harass the King who follows the

Vaishnavadharma. Otherwise, this yama who does not have an opponent in the

form of Vaishnavadharma will kill the king along with his dynasty.

viShNorarbhakasaN~gAshAnvaiShNavAnyastu nindati

tatrApi na sthirA shrIH rayAtputradvEShiNi mAtR^ivat

[60]

Just as a mother does not stay near the people who hate her children, so

also Lakshmi does not stay firmly with those who revile the Vaishnavas

(devotees of Lord Vishnu) who are like the children of Lord Vishnu.

duShtaprItirataM bhUpaM dosho.api spR^ishati kramAt

dOShiNam guNalubdhA shrIrnAshrayediti me matiH

[61]

Blemish gradually affects the King who is interested in the love of the

wicked ones. The goddess of wealth who has intense desire of merits (like

humility) does not resort to a king having defects. This is how I think.

kathoragiramutsR^ijya vR^iNotyaparamindirA

vanaM purOgrastanitAdvihAyeva tatiddishaH

[62]

Goddess Lakshmi resorts to another king (who speaks gentle words) after

leaving the King who uses hard words even as lightning resorts to the

quarters after leaving the cloud even before the hard thunder (and rain).

sanmantrashIrno durmantraH prayOttAra xiNoti hi

yathA nR^isimhasUryAgre bhairavaH kairavadyutiH

[63]

The wicked counsel enfeebled by the good counsel torments the person who

employs it like the bhairava incantation which has lustre like that of a

blue lotus before the nrsimha incantation which is like the sun.

(N.B. The evil counsel of the sycophants will be made ineffective by good &

the king punishes such sycophants.)

prajA yaM na prashaMsanti na stutashchArthibhishcha yaH

vishayAsaktakumaterna sukham tasya bhUpateH

[64]

There is no happiness to that king whom neither his subjects nor even his

suppliants praise, who is interested in the enjoyment of objects & who has a

wicked mind.

prajAnAM pIDanaM kR^ithvA yO lubhdo dhanamArjayet

vikrIya svasutAnEva sa vai saN~chinute vasu

[65]

An extremely greedy king who earns money by harassing his subjects (who are

like his children) is like one earning money by selling even his own

children.

prajAparaMparAmeti prajAraN~janakR^innR^ipaH

pIDitA sA sanAmnIm tAM notpAdayati tatkule

[66]

The king who pleases his subjects (by ruling over them according to dharma)

obtains the continuity of his line (by means of sons, grandsons, etc...) .

If he torments the subjects, he does not obtain the lineage bearing the same

good name.

apUjito.atithiH svIyamatithitvamapArthakaM

samarpayati tattithyAmapUjyatvamivArpayan

[67]

A guest (athiti) is one who has no specific day for his coming. He may come

on any day. If he is not adorned that day of worship becomes meaningless.

Since he may come on all the days of the month, he gives his own absence of

adoration to all the days of the month so much so the days which are fixed

for the worship of the gods, manes & others becomes unfit for worship.

viShayeshUpabhuktheShu thR^itIyAmsho.asya jIryate

shiShTam tu viShasArUpyAtkaShTAya parikalpyate

[68]

The third letter (ya) does not perish in the country (visaya) of that king

were guests are worshipped. On the other hand, another letter (sa) gets

added & brings him fame (yasas). In the country of the King where guests

are not worshipped, the third letter (ya) perishes & only the two letters

(visa) meaning poison remains firmly & he will be subhect to difficulties

(in hell).

ityAdyamAtyavargoktanItyA pR^itvIM sa pAlayan

bhakti mukunde bibrANastatyAja viShayaspR^ihAm

[69]

King Ugrasena began to protect the earth in accordance with the principles

of polity such as those dealt with above as mentioned by the group of his

ministers. Having devotion to Lord Krishna, he gave up the desire for the

enjoyment of Kingdom.

rOmNAm haRShaNakAriNi shravaNatha: pApoughavidhvamsini prEmNA

chinthayathAm vichithravimalashlAdhyARThasandhAyini

sanjAthE bhuvi rukmaNIshavijaye sadhvAdhirAjOdhithE sanjjAtha:

suramaNdlIShu mahitha: saRgOyamdwaadhasha:

[70]

General: When the exploits of the victorious Lord of Rukmini which

cause the happy horripilation of joy in the minds of the hearers, which

remove the multitudes of sins by their mere hearing, which give the

wonderful, faultless & praiseworthy meanings & the fourfold objects of

human life (such as dharma, artha, kAma or moksha) to those who con over

them with devotion, were composed by the good & eminent disputants like

SukAcharya & others ( in the BhAghavata) the eleventh creation of great

joy honored in the assemblies of the gods was made.

Particular: When the exploits of the victorious Lord of Rukmini which

cause the happy horripilation of joy in the minds of the hearers, which

remove the multitudes of sins by their mere hearing, which give the

wonderful, faultless & praise worthy meaning & the four fold objects of

human life (such as dharma, artha, kAma, moksha)to those who con over

them with devotion, were composed by the good & eminent Saint Vaadiraaja

on earth, this twelfth canto honoured in the assemblies of gods, is

over.